John was standing with two of his disciples,
and as he watched Jesus walk by, he said,
“Behold, the Lamb of God.”
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
“What are you looking for?”
They said to him, “Rabbi” (which translated means Teacher),
“where are you staying?”
He said to them, “Come, and you will see.”
So they went and saw where he was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
“We have found the Messiah,” which is translated Christ.
Then he brought him to Jesus.
Jesus looked at him and said,
“You are Simon the son of John;
you will be called Cephas,” which is translated Peter.
1:36 John the Baptist’s testimony makes his disciples’ following of Jesus plausible.
1:37 The two disciples: Andrew (Jn 1:40) and, traditionally, John, son of Zebedee (see note on Jn 13:23).
1:39 Four in the afternoon: literally, the tenth hour, from sunrise, in the Roman calculation of time. Some suggest that the next day, beginning at sunset, was the sabbath; they would have stayed with Jesus to avoid travel on it.
1:41 Messiah: the Hebrew word māśiâh, “anointed one” (see note on Lk 2:11), appears in Greek as the transliterated messias only here and in Jn 4:25. Elsewhere the Greek translation christos is used.
1:42 Simon, the son of John: in Mt 16:17, Simon is called Bariona, “son of Jonah,” a different tradition for the name of Simon’s father. Cephas: in Aramaic = the Rock; cf. Mt 16:18. Neither the Greek equivalent Petros nor, with one isolated exception, Cephas is attested as a personal name before Christian times.
In today’s Gospel Jesus invites his first disciples to come and stay with him. I think that this command of Jesus is a bit like an initiation ritual. In order to prepare themselves for a lifetime of discipleship, his followers must first pass through an intensive period of spiritual formation, much like a novitiate in a monastery or training camp in football or boot camp in the army. During this concentrated time, they were to learn, in their bones, the essentials of this new way of life. So the disciples learn a new way of radical dependency upon God.
Now what does all of this have to do with us? You say, “I’m a fifty-year-old man with a wife and kids and job and responsibility; I can’t very well go drifting off in a boat, trusting in the providence of God.”
True enough, but you can, for instance, go on a retreat every year. Spend a week once a year at a monastery or a retreat center, living the spiritual life intensely; live Lent more severely and more radically next year, perhaps undertaking a difficult fast or giving alms until it hurts.
– Bishop Robert Barron
May the virtues of faith, hope, and love go with you today – DV.
 Donald Senior, John J. Collins, and Mary Ann Getty, eds., The Catholic Study Bible, 2nd Ed.: Notes, 2nd ed., vol. 2 (New York: Oxford University Press, 2011), 1489-90.